By Marianna Papastephanou
This quantity discusses views on cosmopolitanism, in addition to techniques and the paintings of key figures. for instance, it examines academic, philosophical and historic views, bargains with such matters as citizenship, internationalism, patriotism, globalization, hegemony and lots of different issues. It brings jointly works on Alain Badiou, Giorgio Agamben, Ernesto Laclau, Bruno Latour and Homi Bhabha with works on Whitman, Kant, Martha Nussbaum, Thomas Pogge, Onora O’Neill and Philippe Van Parijs.
The e-book engages within the new discussion on cosmopolitanism from numerous outlooks. It advances that discussion and problematizes it via as but unexplored paths. Its chapters reply to the intricacies of present discourses on cosmopolitanism and comparable notions and keep in mind either affirmative and unfavourable stances to cosmopolitanism and its academic value. total, the e-book is dependent upon such stances as heritage fabric on the way to go beyond them and provide clean views on cosmopolitan stakes. It uses a contemporary tendency in political philosophical and cultural-critical debates that opens feasible of extra nuanced ways to previous ‘-isms’.
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Extra info for Cosmopolitanism: Educational, Philosophical and Historical Perspectives
62). 10–11). 37, 51, 72). The wise individual does nothing wrong (anamártêtos). Finally, to the Cynics, whatever is between virtue and vice, like wealth, health, looks, fame, pedigree, social status, local traditions, fate, strokes of good or bad luck, pleasure and pain, and even life and death, is totally indifferent for virtue or happiness. They are externalities which we cannot fully control or be personally responsible for. As such, they are intermediates of no ethical concern. 160, 165). Mainstream Stoics modiﬁed and ﬁnally abandoned this view about the intermediates being completely indifferent.
As such, they are intermediates of no ethical concern. 160, 165). Mainstream Stoics modiﬁed and ﬁnally abandoned this view about the intermediates being completely indifferent. 105). Making the intermediates indifferent sets you free from fate qua external determination. The radical trivialisation and relativisation of everything outside the categories of ethical virtue and vice also contribute much to understanding the indecencies of the Cynics as practical demonstrations that such intermediates really did not matter when judging the character or êthos of an individual.
They are social but not political since they hardly cooperate in solving tasks. Only those for whom there exists a common task are political. This is not so for all gregarious animals (HA488a8-10). Aristotle lists human beings, bees, and ants as political. Chimpanzees and dolphins are political mammals. Gregarious animals are not necessarily political, however. The discussion in Historia Animalium points out: The only animal, which is deliberative, is man. Many animals have the power of memory and can be taught; but no other animal but man can recollect.
Cosmopolitanism: Educational, Philosophical and Historical Perspectives by Marianna Papastephanou